A word about God: everyone has his or her own understanding of what God is. For some people, there is no God, while for others, God is an integral part of their lives. While we may not agree on a singular concept of God, we share a common desire for goodness to prevail in the world. And this is the meaning of tonight:  freedom winning out over slavery, good prevailing over evil.

Please consider the source of benevolence in your life, be it God, or a belief in humanity, and hold that source in your hearts as we move through the evening.

All Jewish celebrations, from holidays to weddings, include wine as a symbol of our joy – not to mention a practical way to increase that joy. The seder starts with wine and then gives us three more opportunities to refill our cup and drink.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

We praise God, Ruler of Everything, who creates the fruit of the vine.

We praise God, Ruler of Everything, who chose us from all peoples and languages, and sanctified us with commandments, and lovingly gave to us special times for happiness, holidays and this time of celebrating the Holiday of Matzah, the time of liberation, reading our sacred stories, and remembering the Exodus from Egypt. For you chose us and sanctified us among all peoples. And you have given us joyful holidays. We praise God, who sanctifies the people of Israel and the holidays.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם
 שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה

Baruch Atah Adonai, Eloheinu Melech ha-olam,
she-hechiyanu v’key’manu v’higiyanu lazman hazeh.

We praise God, Ruler of Everything,
who has kept us alive, raised us up, and brought us to this happy moment.

Drink the first glass of wine!

We take this time to honor others who travel with us from other faiths and cultural traditions. We acknowledge the fact that they bring a new perspective to our lives and a legacy of their own that enriches ours. We are grateful for the growth that we have experienced because they are in our lives.

As a plant bursts forth with new energy to bloom, so too we recognize that at this time of Jewish history we are blossoming in different ways. As the garden needs tending, so, too, do our relationships with spouses, in-laws and families of other traditions. Weeding out all that is not necessary and loving, we make room for fresh insight and respect. Welcome those who sit around this table for the first time or the twentieth, bringing new understanding to our discussion.

Break the middle matzah on the matzah plate.

We break the matzah and hide one part (the Afikomen). We recognize that liberation is made by imperfect people, broken, fragmented — this means progress doesn't wait until you are totally pure, spiritually centered, and psychologically healthy to get involved in tikkun (the healing and repair of the world). It will be imperfect people, wounded healers, who do the healing as we simultaneously work on ourselves.

The Bread of Affliction

Raise the middle matzah so that everyone can see it and say:

This is the bread of affliction. Let everyone who is hungry come and eat

Three conclusions from the Exodus story:

1) Wherever you live, it is probably Mitzrayim.

2) There is a better place, a promised land.

3) The way to this promised land is through the wilderness – there is no way to get there except by joining together and marching

MAGGID STORY

These are important questions. Let’s start at the beginning – as far back as we can remember. By learning about our ancestor’s struggles, we can better understand what it took our fore parents overcame to get us here. The tale of the Jews’ first quest for freedom from slavery in Egypt was written so long ago that no one knows how much of it is fact and how much is fiction.

A long time ago in approximately, around 1225 BC, during a time when famine was raging in the Middle East, the ancient Israelites traveled to Egypt. The Egyptians had plenty of food because they had carefully saved it during seven years of plenty that came before the famine. According to this legend, the Israelites at that time were all in a single family – Jacob and his children. One of Jacob's sons was Joseph had a high position in the court of the Pharaoh. The Pharaoh welcomed Joseph's family and settled them in the fertile delta region of Goshen, where they prospered.

For many generations, the Israelites enjoyed the protection of the Pharaohs, who valued their work as shepherds. However, a Pharaoh eventually came to power who feared the Israelites. According to the Book of Exodus, this Pharaoh tried to destroy the Israelite population by ordering all male Israelite infants to be killed at birth. He also required the Israelites to work on large-scale building projects without pay and under terrible working conditions. The Israelites saw themselves as slaves.

After the Israelites were in Egypt for over 400 years, a man arose among them. He demanded that Pharaoh let his people go! Many times he risked his life to insist on the freedom of his people.

A battle of wills ensued between the Israelites desire to leave and the will of the Pharaoh. Ten plagues were visited upon the Egyptians, the last of which was the death of the first born of each family. Each of the Israelites family slaughtered a lamb as a paschal sacrifice and put the blood of the sacrifice on the doorposts of their homes so that the Angel of Death would pass over them on the night of the tenth plague. After this night of terror, Pharaoh said that the Israelites could leave Egypt. Fearful that the Pharaoh would change his mind (which he subsequently did), the Israelites left as quickly as possible. Because of this, their bread did not have time to rise.

They fled and found themselves standing at the shore of the Red Sea with the Pharaoh's chariots close behind in pursuit. The sea parted for them, and they walked across on dry land. When the chariots tried to follow, the iron wheels stuck in the soft sand, the waters closed over them, and they drowned. Miriam, the sister of Moses and Aaron led the women in celebrate their new freedom -- dancing and singing in praise for miracle on their behalf. The men complained and worried that they would go hungry now they didn't have access to the Pharoh's food supplies.

At our Passover Seder, we celebrate the story of Moses and the people he led out of slavery 3000 years ago. We celebrate the struggle of all people to be free. Throughout the centuries, the story of Moses and the exodus from Egypt has inspired Jews and non-Jews in time of persecution and hardship.

Let us remember that the thirst for freedom exists in all people. Many centuries after the time of Moses, African people were brought to America as slaves. These slaves longed for freedom, and they were inspired by the story of Moses and the ancient Israelites.

Group: The freedom we celebrate tonight is not only freedom from slavery. It is also the freedom to live in peace, with dignity and with hope for a bright future. This constant vision has inspired the Jewish people since the ancient times recorded in the Bible.

For many centuries, most Jews lived in Europe, where they were often persecuted. They were driven from place to place, and their lives were often filled with terror and despair. There came a time when many Jewish families heard of a place called America, where they could live without fear. This was the promise that America held out to them and too many other suffering people.

By the thousands, and then by the millions, year after year they crossed a large ocean, enduring the dangers of that long voyage before reaching the shores of America. Even then for a time they suffered from poverty and homelessness, but because of their perseverance, courage, and skills, they [we] are here tonight celebrating this festival of freedom in a free land.

The courage to let go of the door, the handle. The courage to shed the familiar walls whose very stains and leaks are comfortable as the little moles of the upper arm; stains that recall a feast, a child’s naughtiness, a loud blistering storm that slapped the roof hard, pouring through.

The courage to abandon the graves dug into the hill, the small bones of children and the brittle bones of the old whose marrow hunger had stolen; the courage to desert the tree planted and only begun to bear; the riverside where promises were shaped; the street where their empty pots were broken.

The courage to leave the place whose language you learned as early as your own, whose customs however dangerous or demeaning, bind you like a halter you have learned to pull inside, to move your load; the land fertile with the blood spilled on it; the roads mapped and annotated for survival.

The courage to walk out of the pain that is known into the pain that cannot be imagined, mapless, walking into the wilderness, going barefoot with a canteen into the desert; stuffed in the stinking hold of a rotting ship sailing off the map into dragons’ mouths.

Cathay, India, Serbia, goldeneh medina, leaving bodies by the way like abandoned treasure. So they walked out of Egypt. So they bribed their way out of Russia under loaves of straw; so they steamed out of the bloody smoking charnelhouse of Europe on overloaded freighters forbidden all ports–

out of pain into death or freedom or a different painful dignity, into squalor and politics. We Jews are all born of wanderers, with shoes under our pillows and a memory of blood that is ours raining down. We honor only those Jews who changed tonight, those who chose the desert over bondage,

who walked into the strange and became strangers and gave birth to children who could look down on them standing on their shoulders for having been slaves. We honor those who let go of everything but freedom, who ran, who revolted, who fought, who became other by saving themselves.

                 Maggid – Four Questions

מַהנִּשְּׁתַּנָה

?מַה נִּשְּׁתַּנָה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת

Mah nish-ta-na ha-lai-lah ha-zeh mikol ha-lei-lot?

Why is this night of Passover different from all other nights of the year?

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה - כּוּלוֹ מַצָּה

She-b'chol ha-lei-lot anu och'lin cha-meitz u-matzah. Ha-laylah hazeh kulo matzah.

On all other nights, we eat either leavened or unleavened bread, why on this night do we eat only matzah?

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, - הַלַּיְלָה הַזֶּה מָרוֹר

Sheb'chol ha-lei-lot anu och'lin sh'ar y'rakot. Ha-lai-lah h-azeh maror.

On all other nights, we eat vegetables of all kinds, why on this night must we eat bitter herbs?

שֶׁבְּכָל הַלֵּילוֹת אֵין אֶנוּ מַטְבִּילִין אֲפִילוּ פַּעַם אֶחָת, - הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים

Sheb'chol ha-lei-lot ein anu mat-beelin afee-lu pa-am echat.Ha-lai-lah hazeh sh'tei p'ameem.

On all other nights, we do not dip vegetables even once,
why on this night do we dip greens into salt water and bitter herbs into sweet haroset?

שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין, - הַלַּיְלָה הַזֶּה כֻּלָנו מְסֻ

Sheb’khol ha-lei-lot anu och-leem bein yo-shveen u-vein m’su-been, ha-lailah hazeh kulanu m’subeen.

On all other nights, everyone sits up straight at the table, why on this night do we recline and eat at leisure?

Around our tables sit four daughters.

Wise Daughter

The Wise daughter understands that not everything is as it appears.

She is the one who speaks up, confident that her opinion counts. She is the one who can take the tradition and ritual that is placed before her, turn it over and over, and find personal meaning in it. She is the one who can find the secrets in the empty spaces between the letters of the Torah.

She is the one who claims a place for herself even if the men do not make room for her.

Some call her wise and accepting. We call her creative and assertive. We welcome creativity and assertiveness to sit with us at our tables and inspire us to act.

Wicked Daughter

The Wicked daughter is the one who dares to challenge the simplistic answers she has been given.

She is the one who asks too many questions. She is the one not content to remain in her prescribed place. She is the one who breaks the mold. She is the one who challenges the status quo.

Some call her wicked and rebellious. We call her daring and courageous. We welcome rebellion to sit with us at our tables and make us uneasy.

Simple Daughter

The Simple daughter is the one who accepts what she is given without asking for more.

She is the one who trusts easily and believes what she is told. She is the one who prefers waiting and watching over seeking and acting. She is the one who believes that the redemption from Egypt was the final act of freedom. She is the one who follows in the footsteps of others.

Some call her simple and naive. We call her the one whose eyes are yet to be opened. We welcome the contented one to sit with us at our tables and appreciate what will is still to come.

Daughter Who Does Not Know How to Ask

Last is the daughter who does not know how to ask.

She is one who obeys and does not question. She is the one who has accepted men's definitions of the world. She is the one who has not found her own voice. She is the one who is content to be invisible.

Some call her subservient and oppressed. We call her our sister. We welcome the silent one to sit with us at our tables and experience a community that welcomes the voices of women.

(Used with permission of the Temple Emunah Women's Seder Haggadah Design Committee)

MAGGID STORY

These are important questions. Let’s start at the beginning – as far back as we can remember. By learning about our ancestor’s struggles, we can better understand what it took our fore parents overcame to get us here. The tale of the Jews’ first quest for freedom from slavery in Egypt was written so long ago that no one knows how much of it is fact and how much is fiction.

A long time ago in approximately, around 1225 BC, during a time when famine was raging in the Middle East, the ancient Israelites traveled to Egypt. The Egyptians had plenty of food because they had carefully saved it during seven years of plenty that came before the famine. According to this legend, the Israelites at that time were all in a single family – Jacob and his children. One of Jacob's sons was Joseph had a high position in the court of the Pharaoh. The Pharaoh welcomed Joseph's family and settled them in the fertile delta region of Goshen, where they prospered.

For many generations, the Israelites enjoyed the protection of the Pharaohs, who valued their work as shepherds. However, a Pharaoh eventually came to power who feared the Israelites. According to the Book of Exodus, this Pharaoh tried to destroy the Israelite population by ordering all male Israelite infants to be killed at birth. He also required the Israelites to work on large-scale building projects without pay and under terrible working conditions. The Israelites saw themselves as slaves.

After the Israelites were in Egypt for over 400 years, a man arose among them. He demanded that Pharaoh let his people go! Many times he risked his life to insist on the freedom of his people.

A battle of wills ensued between the Israelites desire to leave and the will of the Pharaoh. Ten plagues were visited upon the Egyptians, the last of which was the death of the first born of each family. Each of the Israelites family slaughtered a lamb as a paschal sacrifice and put the blood of the sacrifice on the doorposts of their homes so that the Angel of Death would pass over them on the night of the tenth plague. After this night of terror, Pharaoh said that the Israelites could leave Egypt. Fearful that the Pharaoh would change his mind (which he subsequently did), the Israelites left as quickly as possible. Because of this, their bread did not have time to rise.

They fled and found themselves standing at the shore of the Red Sea with the Pharaoh's chariots close behind in pursuit. The sea parted for them, and they walked across on dry land. When the chariots tried to follow, the iron wheels stuck in the soft sand, the waters closed over them, and they drowned. Miriam, the sister of Moses and Aaron led the women in celebrate their new freedom -- dancing and singing in praise for miracle on their behalf. The men complained and worried that they would go hungry now they didn't have access to the Pharoh's food supplies.

At our Passover Seder, we celebrate the story of Moses and the people he led out of slavery 3000 years ago. We celebrate the struggle of all people to be free. Throughout the centuries, the story of Moses and the exodus from Egypt has inspired Jews and non-Jews in time of persecution and hardship.

Let us remember that the thirst for freedom exists in all people. Many centuries after the time of Moses, African people were brought to America as slaves. These slaves longed for freedom, and they were inspired by the story of Moses and the ancient Israelites.

Group: The freedom we celebrate tonight is not only freedom from slavery. It is also the freedom to live in peace, with dignity and with hope for a bright future. This constant vision has inspired the Jewish people since the ancient times recorded in the Bible.

For many centuries, most Jews lived in Europe, where they were often persecuted. They were driven from place to place, and their lives were often filled with terror and despair. There came a time when many Jewish families heard of a place called America, where they could live without fear. This was the promise that America held out to them and too many other suffering people.

By the thousands, and then by the millions, year after year they crossed a large ocean, enduring the dangers of that long voyage before reaching the shores of America. Even then for a time they suffered from poverty and homelessness, but because of their perseverance, courage, and skills, they [we] are here tonight celebrating this festival of freedom in a free land.

Leader:
Let us all refill our cups.

[Take turns reading. Each person is invited to read a grouped set of lines - or to pass.]

Tonight we drink four cups of the fruit of the vine.
There are many explanations for this custom.
They may be seen as symbols of various things:
the four corners of the earth, for freedom must live everywhere;
the four seasons of the year, for freedom's cycle must last through all the seasons;
or the four matriarchs: Sarah, Rebecca, Leah, and Rachel.

A full cup of wine symbolizes complete happiness.
The triumph of Passover is diminished by the sacrifice of many human lives
when ten plagues were visited upon the people of Egypt.
In the story, the plagues that befell the Egyptians resulted from the decisions of tyrants,
but the greatest suffering occurred among those who had no choice but to follow.

It is fitting that we mourn their loss of life, and express our sorrow over their suffering.
For as Jews and as Humanists we cannot take joy in the suffering of others.
Therefore, let us diminish the wine in our cups
as we recall the ten plagues that befell the Egyptian people.

Leader:

As we recite the name of each plague, in English and then in Hebrew,
please dip a finger in your wine and then touch your plate to remove the drop.

Everyone:

Blood - Dam (Dahm)
Frogs - Ts'phardea (Ts'phar-DEH-ah)
Gnats - Kinim (Kih-NEEM)
Flies - Arov (Ah-ROV)
Cattle Disease - Dever (DEH-vehr)
Boils - Sh'hin (Sh'-KHEEN)
Hail - Barad (Bah-RAHD)
Locusts - `Arbeh (Ar-BEH)
Darkness - Hoshekh (KHO-shekh)
Death of the Firstborn - Makkat B'khorot (Ma-katB'kho-ROT) 

[Take turns reading. Each person is invited to read a grouped set of lines - or to pass.]

In the same spirit, our celebration today also is shadowed
by our awareness of continuing sorrow and oppression in all parts of the world.
Ancient plagues are mirrored in modern tragedies.

In our own time, as in ancient Egypt, ordinary people suffer and die
as a result of the actions of the tyrants who rule over them.
While we may rejoice in the defeat of tyrants in our own time,
we must also express our sorrow at the suffering of the many innocent people
who had little or no choice but to follow.

Leader:

As the pain of others diminishes our joys,
let us once more diminish the ceremonial drink of our festival
as we together recite the names of these modern plagues:

Hunger
War
Tyranny
Greed
Bigotry
Injustice
Poverty
Ignorance
Pollution of the Earth Indifference to Suffering

Leader:
Let us sing a song expressing our hope for a better world. 

The plagues and our subsequent redemption from Egypt are but one example of the care God has shown for us in our history. Had God but done any one of these kindnesses, it would have been enough – dayeinu.

אִלּוּ הוֹצִיאָֽנוּ מִמִּצְרַֽיִם, דַּיֵּנוּ

Ilu hotzi- hotzianu, Hotzianu mi-mitzrayim Hotzianu mi-mitzrayim, Dayeinu

If God had only taken us out of Egypt, that would have been enough!

אִלּוּ נָתַן לָֽנוּ אֶת־הַתּוֹרָה, דַּיֵּנוּ

Ilu natan natan lanu, natan lanu et ha-Torah, Natan lanu et ha-Torah , Dayeinu

If God had only given us the Torah, that would have been enough.

Drink the second glass of wine!

בְּכָל־דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת־עַצְמוֹ, כְּאִלּוּ הוּא יָצָא מִמִּצְרָֽיִם

B’chol dor vador chayav adam lirot et-atzmo, k’ilu hu yatzav mimitzrayim.

In every generation, everyone is obligated to see themselves as though they personally left Egypt.

The seder reminds us that it was not only our ancestors whom God redeemed; God redeemed us too along with them. That’s why the Torah says “God brought us out from there in order to lead us to and give us the land promised to our ancestors.”

---

We praise God, Ruler of Everything, who redeemed us and our ancestors from Egypt, enabling us to reach this night and eat matzah and bitter herbs. May we continue to reach future holidays in peace and happiness.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

We praise God, Ruler of Everything, who creates the fruit of the vine.

Drink the second glass of wine!

The seder plate holds the ritual items that are discussed during the seder. 

ROASTED SHANKBONE
One of the most striking symbols of Passover is the roasted lamb shankbone (called zeroah), which commemorates the paschal (lamb) sacrifice made the night the ancient Hebrews fled Egypt. Some say it symbolizes the outstretched arm of God (the Hebrew word zeroah can mean “arm”). Many vegetarians use a roasted beet instead. This isn’t a new idea; the great Biblical commentator Rashi suggested it back in the 11th Century.

MAROR (BITTER HERB)
Bitter herbs (usually horseradish) bring tears to the eyes and recall the bitterness of slavery. The Seder refers to the slavery in Egypt, but people are called to look at their own bitter enslavements.

CHAROSET
There’s nothing further from maror than charoset (“cha-ROH-set”), the sweet salad of apples, nuts, wine, and cinnamon that represents the mortar used by the Hebrew slaves to make bricks.

KARPAS
Karpas is a green vegetable, usually parsley (though any spring green will do). Karpas symbolizes the freshness of spring. Some families still use boiled potatoes for karpas, continuing a tradition from Eastern Europe where it was difficult to obtain fresh green vegetables.

SALT WATER
Salt water symbolizes the tears and sweat of enslavement, though paradoxically, it’s also a symbol for purity, springtime, and the sea.

ORANGE
The orange is a symbol of the fruitfulness and inclusion of LGBTQ+ members of the Jewish community.
We spit out the seeds of homophobia, and welcome all who feel marginalized.

ROASTED EGG
The roasted egg (baytsah) is a symbol in many different cultures, usually signifying springtime and renewal. Here it stands in place of one of the sacrificial offerings which was performed in the days of the Second Temple. Another popular interpretation is that the egg is like the Jewish people: the hotter you make it for them, the tougher they get.

BOILED EGG (TO EAT)
May we reflect on our lives this year and soften our hearts to those around us. Another year has passed since we gathered at the Seder table and we are once again reminded that life is fleeting. We are reminded to use each precious moment wisely so that no day will pass without bringing us closer to some worthy achievement as we all take a moment to be aware of how truly blessed we are.

Our faith gives us many holidays to celebrate throughout the year and they are all times for self reflection, gently guiding us to a better path in life. We are each given a chance to reflect on our past year; to think about where we have been and how we will live our lives in the year to come. We reaffirm our commitment to lead good and meaningful lives, promoting peace wherever we go.

The blessing over the meal and matzah | motzi matzah | מוֹצִיא מַצָּה

The familiar hamotzi blessing marks the formal start of the meal. Because we are using matzah instead of bread, we add a blessing celebrating this mitzvah.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶֽחֶם מִן הָאָֽרֶץ

Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem min ha-aretz.

We praise God, Ruler of Everything, who brings bread from the land.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתַָיו וְצִוָּֽנוּ עַל אֲכִילַת מַצָּה

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat matzah.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat matzah.

Distribute and eat the top and middle matzah for everyone to eat.

Dipping the bitter herb in sweet charoset | maror  |מָרוֹר   

  In creating a holiday about the joy of freedom, we turn the story of our bitter history into a sweet celebration. We recognize this by dipping our bitter herbs into the sweet charoset. We don’t totally eradicate the taste of the bitter with the taste of the sweet… but doesn’t the sweet mean more when it’s layered over the bitterness?

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ עַל אֲכִילַת מרוֹר

Baruch Atah Adonai, Eloheinu Melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu al achilat maror.

We praise God, Ruler of Everything, who made us holy through obligations, commanding us to eat bitter herbs.

Eating a sandwich of matzah and bitter herb | koreich | כּוֹרֵךְ

When the Temple stood in Jerusalem, the biggest ritual of them all was eating the lamb offered as the pesach or Passover sacrifice. The great sage Hillel would put the meat in a sandwich made of matzah, along with some of the bitter herbs. While we do not make sacrifices any more – and, in fact, some Jews have a custom of purposely avoiding lamb during the seder so that it is not mistaken as a sacrifice – we honor this custom by eating a sandwich of the remaining matzah and bitter herbs. Some people will also include charoset in the sandwich to remind us that God’s kindness helped relieve the bitterness of slavery.

Eating the meal! | shulchan oreich | שֻׁלְחָן עוֹרֵךְ

Enjoy! But don’t forget when you’re done we’ve got a little more seder to go, including the final two cups of wine!

Finding and eating the Afikomen | tzafoon | צָפוּן

The playfulness of finding the afikomen reminds us that we balance our solemn memories of slavery with a joyous celebration of freedom. As we eat the afikomen, our last taste of matzah for the evening, we are grateful for moments of silliness and happiness in our lives.

Refugee and French Jewish orphans celebrate Passover together in 1947.

Refill everyone’s wine glass.

We now say grace after the meal, thanking God for the food we’ve eaten. On Passover, this becomes something like an extended toast to God, culminating with drinking our third glass of wine for the evening:

We praise God, Ruler of Everything, whose goodness sustains the world. You are the origin of love and compassion, the source of bread for all. Thanks to You, we need never lack for food; You provide food enough for everyone. We praise God, source of food for everyone.

As it says in the Torah: When you have eaten and are satisfied, give praise to your God who has given you this good earth. We praise God for the earth and for its sustenance.

Renew our spiritual center in our time. We praise God, who centers us.

May the source of peace grant peace to us, to the Jewish people, and to the entire world. Amen.

The Third Glass of Wine

The blessing over the meal is immediately followed by another blessing over the wine:

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן

Baruch Atah Adonai, Eloheinu Melech ha-olam, borei p’ree hagafen.

We praise God, Ruler of Everything, who creates the fruit of the vine.

Drink the third glass of wine!

Eliyahu

We open the door and invite Eliyahu and Miriam into our homes. To show how truly free we are, we send our youngest to open the door.

Elijah the prophet - may we create a world where everyone experiences redemption and freedom, growth and possibility. Let all who are hungry be fed, let all who are bereaved be comforted, let all who suffer find release.

Eliyahu Hanavi, Eliyahu Hatishbi,
Eliyahu Eliyahu EliyahuHagiladi,
Bimherah beyamenu Yavo Elenu
Im Mashiach Ben David.

Elijah the Prophet, Elijahthe Tishbite,
Elijah the Giladite,
 

A Cup for Hope

Tonight, we hold fast to the belief that people and our actions can change the world. We hold close the stories of resistance, fromTehran to Santa Rosa, from Philadelphia to Nablus, people and communities are building and changing and creating as acts of resistance.

Please share something that gives you hope now, to remind us of the promise of the world we are a part of creating together.

All say the Blessing over the Wine: (Ashkenazi pronunciation, masc.)

Baruch atah Adonai, eloheinu Melech ha’olam boreh p’ri ha-gafen.

(Ashkenazi pronunciation, fem.) Brucha Yah Shechinah, eloheinu Malkat ha’olam, borayt p’ri hagafen.

Blessed is the Source that fills all creation and brings forth the fruit of the vine.

Nirtzah  marks the conclusion of the seder. Our bellies are full, we have had several glasses of wine, we have told stories and sung songs, and now it is time for the evening to come to a close. At the end of the seder, we honor the tradition of declaring, “Next year in Jerusalem!”

For some people, the recitation of this phrase expresses the anticipation of rebuilding the Temple in Jerusalem and the return of the Messiah. For others, it is an affirmation of hope and of connectedness with  Klal Yisrael, the whole of the Jewish community. Still others yearn for peace in Israel and for all those living in the Diaspora.

Though it comes at the end of the seder, this moment also marks a beginning. We are beginning the next season with a renewed awareness of the freedoms we enjoy and the obstacles we must still confront. We are looking forward to the time that we gather together again. Having retold stories of the Jewish people, recalled historic movements of liberation, and reflected on the struggles people still face for freedom and equality, we are ready to embark on a year that we hope will bring positive change in the world and freedom to people everywhere.

In  The Leader's Guide to the Family Participation Haggadah: A Different Night, Rabbi David Hartman writes: “Passover is the night for reckless dreams; for visions about what a human being can be, what society can be, what people can be, what history may become.”

What can  we  do to fulfill our reckless dreams? What will be our legacy for future generations?

Our seder is over, according to Jewish tradition and law. As we had the pleasure to gather for a seder this year, we hope to once again have the opportunity in the years to come. We pray that God brings health and healing to Israel and all the people of the world, especially those impacted by natural tragedy and war. As we say…

לְשָׁנָה הַבָּאָה בִּירוּשָׁלָֽיִם

L’shana haba-ah biy’rushalayim

NEXT YEAR IN JERUSALEM!

Chad Gadya

חַד גַּדְיָא, חַד גַּדְיָא

דְזַבִּין אַבָּא בִּתְרֵי זוּזֵי

חַד גַּדְיָא, חַד גַּדְיָא

Chad gadya, chad gadya

Dizabin abah bitrei zuzei

Chad gadya, chad gadya.

One little goat, one little goat:

Which my father brought for two zuzim.

One little goat, one little goat:

The cat came and ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The dog came and bit the cat

That ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The stick came and beat the dog

That bit the cat that ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The fire came and burned the stick

That beat the dog that bit the cat

That ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The water came and extinguished the

Fire that burned the stick

That beat the dog that bit the cat

That ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The ox came and drank the water

That extinguished the fire

That burned the stick that beat the dog That bit the cat that ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The butcher came and killed the ox,

That drank the water

That extinguished the fire

That burned the stick that beat the dog That bit the cat that ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The angle of death came and slew

The butcher who killed the ox,

That drank the water

That extinguished the fire

That burned the stick that beat the dog That bit the cat that ate the goat,

Which my father bought for two zuzim.

One little goat, one little goat:

The Holy One, Blessed Be He came and

Smote the angle of death who slew

The butcher who killed the ox,

That drank the water

That extinguished the fire

That burned the stick that beat the dog That bit the cat that ate the goat,

Which my father bought for two zuzim.

Song: If I Had A Hammer 

    by Pete Seeger

If I had a hammer,

I'd hammer in the morning

I'd hammer in the evening,

All over this land 

I'd hammer out danger,

I'd hammer out a warning,

I'd hammer out love between my brothers and my sisters,

All over this land. 

If I had a bell,

I'd ring it in the morning,

I'd ring it in the evening,

All over this land 

I'd ring out danger,

I'd ring out a warning

I'd ring out love between my brothers and my sisters,

All over this land. 

If I had a song,

I'd sing it in the morning,

I'd sing it in the evening,

All over this land 

I'd sing out danger,

I'd sing out a warning

I'd sing out love between my brothers and my sisters,

All over this land. 

Well I got a hammer,

And I got a bell,

And I got a song to sing, all over this land

It's the hammer of Justice,

It's the bell of Freedom,

It's the song about Love between my brothers and my sisters,

All over this land.

It's the hammer of Justice,

It's the bell of Freedom,

It's the song about Love between my brothers and my sisters,

All over this land.